Yosua 6:26

6:26 At that time Joshua made this solemn declaration: ¹  “The man who attempts to rebuild ²  this city of Jericho ³  will stand condemned before the Lord. ⁴  He will lose his firstborn son when he lays its foundations and his youngest son when he erects its gates!” ⁵ 

Yosua 6:1

6:1 Now Jericho ⁶  was shut tightly ⁷  because of the Israelites. No one was allowed to leave or enter. ⁸ 

1 Samuel 14:24

Jonathan Violates Saul’s Oath

14:24 Now the men of Israel were hard pressed that day, for Saul had made the army agree to this oath: “Cursed be the man who eats food before evening! I will get my vengeance on my enemies!” So no one in the army ate anything.

1 Samuel 14:1

14:1 Then one day Jonathan son of Saul said to his armor bearer, ⁹  “Come on, let’s go over to the Philistine garrison that is opposite us.” But he did not let his father know.

Kisah Para Rasul 22:16

22:16 And now what are you waiting for? ¹⁰  Get up, ¹¹  be baptized, and have your sins washed away, ¹²  calling on his name.’ ¹³ 

Matius 26:63

26:63 But Jesus was silent. The ¹⁴  high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, ¹⁵  the Son of God.”

Markus 5:7

5:7 Then ¹⁶  he cried out with a loud voice, “Leave me alone, ¹⁷  Jesus, Son of the Most High God! I implore you by God ¹⁸  – do not torment me!”

[6:26]  ¹ tn Normally the Hiphil of שָׁבַע (shava’) has a causative sense (“make [someone] take an oath”; see Josh 2:17, 20), but here (see also Josh 23:7) no object is stated or implied. If Joshua is calling divine judgment down upon the one who attempts to rebuild Jericho, then “make a solemn appeal [to God as judge]” or “pronounce a curse” would be an appropriate translation. However, the tone seems stronger. Joshua appears to be announcing the certain punishment of the violator. 1 Kgs 16:34, which records the fulfillment of Joshua’s prediction, supports this. Casting Joshua in a prophetic role, it refers to Joshua’s statement as the “word of the Lord” spoken through Joshua.

[6:26]  ² tn Heb “rises up and builds.”

[6:26]  ³ tc The LXX omits “Jericho.” It is probably a scribal addition.

[6:26]  ⁴ tn The Hebrew phrase אָרוּר לִפְנֵי יְהוָה (’arur lifney yÿhvah, “cursed [i.e., condemned] before the Lord”) also occurs in 1 Sam 26:19.

[6:26]  ⁵ tn Heb “With his firstborn he will lay its foundations and with his youngest he will erect its gates.” The Hebrew verb יַצִּיב (yatsiv, “he will erect”) is imperfect, not jussive, suggesting Joshua’s statement is a prediction, not an imprecation.

[6:1]  ⁶ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[6:1]  ⁷ tn Heb “was shutting and shut up.” HALOT 2:743 paraphrases, “blocking [any way of access] and blocked [against any who would leave].”

[6:1]  ⁸ tn Heb “there was no one going out and there was no one coming in.”

[14:1]  ⁹ tn Or “the servant who was carrying his military equipment” (likewise in vv. 6, 7, 12, 13, 14).

[22:16]  ¹⁰ tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

[22:16]  ¹¹ tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16]  ¹² sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ¹³ sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.

[26:63]  ¹⁴ tn Here καί (kai) has not been translated.

[26:63]  ¹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:63]  sn See the note on Christ in 1:16.

[5:7]  ¹⁶ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:7]  ¹⁷ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[5:7]  ¹⁸ sn Though it seems unusual for a demon to invoke God’s name (“I implore you by God”) in his demands of Jesus, the parallel in Matt 8:29 suggests the reason: “Why have you come to torment us before the time?” There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.